Wednesday, August 27, 2008

Corrigan, Kevin, and John D. Turner, eds. Platonisms: Ancient, Modern, and Postmodern. Leiden: Brill, 2007.
The "Platonisms" of the title of this book is evidently used as equivalent to "varieties of Platonism" or "versions of Platonism," where the "variety" or "version" indicates an interpretation of Plato's dialogues or of the implications of the claims made therein. Usually, though, a variety of Platonism is attributable to a philosopher who is defending that position. Thus, we speak of the Platonism of Speusippus or of Numenius or of Proclus and designate their different doctrines as varieties of Platonism. We usually do not speak of the Platonism of philosophers who are not self-proclaimed followers of Plato in some sense; thus, we do not normally refer to Descartes' Platonism or Levinas' Platonism, even though their engagement with Plato is certain to be an engagement with some variety of Platonism. Nor do we typically designate as a variety of Platonism a philosophical position that either agrees with a variety of Platonism at some very general level or with some relatively remote consequence of a Platonic position. So, philosophers who argue for the existence of a first principle of all or even for the importance of critical reflection in human life are not said thereby to embrace a variety of Platonism. The same is true for philosophers who, for example, argue for a purely remedial theory of punishment. In the present volume, "Platonisms" is a term used with maximal scope, thus justifying the immense range of topics covered as well as methodologies employed. There is no harm in this; indeed, it is a positive step in demonstrating the extraordinary fecundity of Plato's thought. Still, I would be surprised if many individuals would have sufficient interest in enough of the areas covered to want to pay the very considerable price for this book. . . .
Read the whole review here: http://www.bmcreview.org/2008/08/20080843.html.

No comments:

Post a Comment

SUBSCRIBE FOR EMAIL UPDATES

FEEDBURNER FEEDS

WHAT IS 'THEORY'?

Institutionalised philosophy has before it something called 'philosophy,' which is emphatically not philosophy, that does not follow the protocols of that discipline, that does not measure up to apparently transparent standards of logical rigour and clarity. . . . This institutionalised 'philosophy,' which is not itself, produces another paradox as well: it proliferates a second philosophy outside the boundary that philosophy itself has set, and so it seems that philosophy has unwittingly produced this spectral double of itself. It may be that what is practised as philosophy in most of the language and literature departments . . . has come to constitute the meaning of 'philosophy,' and so the discipline of philosophy must find itself strangely expropriated by a double. And the more it seeks to dissociate itself from this redoubled notion of itself, the more effective it is in securing the dominance of this other philosophy outside the boundary that was meant to contain it. (Judith Butler, "Can the 'Other' of Philosophy Speak?" 241)

I shall use the word ‘theorist’ rather than ‘philosopher’ because the etymology of ‘theory’ gives me the connotation I want, and avoids some I do not want. The people I shall be discussing do not think that there is something called ‘wisdom’ in any sense of the term which Plato would have recognised. So the term ‘lover of wisdom’ seems inappropriate. But theoria suggests taking a view of a large stretch of territory from a considerable distance, and this is just what the people I shall be discussing do. They all specialise in standing back from, and taking a large view of, what Heidegger called the ‘tradition of Western metaphysics’ – what I have been calling the ‘Plato-Kant canon.’ (Richard Rorty, Contingency, Irony, Solidarity 96)

Everywhere I go, I find a poet has been there before me. (Sigmund Freud)

A man with one theory is lost. He needs several of them, or lots! He should stuff them in his pockets like newspapers. (Bertolt Brecht)

Something is happening to the way we think about the way we think. (Clifford Gertz, "Blurred Genres: the Refiguration of Social Thought" 20)

The history of thought is the history of its models. (Frederic Jameson, The Prison-House of Language)